lirik lagu ezra pound - canto xcix
till the blue grass turn yellow
and the yellow leaves float in air
and long cheng (canto 6 i)
of the line of kang hi
by the silk cords of the sunlight
non disunia
2nd year
2nd month
2 nd day
sheng u, the edict
each year in the elder spring, that is the first month
of the spring time
the herald shall incite yr/ compliance
there are six rites for festival
and 7 instructions
that all converge as the root tun^ pen^
the root veneration (from mohamed no popery)
to discriminate things
shih~ s solid
mu^ a pattern
fa’’ laws
kung’’ pubhc
szu~ private
great and small
(that odysseus’ old ma missed his conversation)
to see the hght pour
that is, toward sinceritas
of the word, comprehensive
koine ennoia
all astute men can see it encircling
chou saw it, my sibje also
with splendour
catholicity
woven in order
as on cords in the loom
cognome, mdirizzo (pien^ hu^
sincerity, simphcity, red south, and naivete
meng~, the people, the many, the menee
the perishing
sage men have plans
simplicity a thousand generations, no man can change
the sage emperor’s heart is our heart
his government is our government
yao~ high, hsiao^ dawn
the venerated emperor
watched things grow with affection
his thought was not dry on a shelf
not exhaustible, on sale in a (kuei”’~) shop
that job was the swan’s flight (hung~ yeh^ s)
to trace out and to bind together
from sonship this goes to clan
and to avoid litigations
out of the field, from the trees
food is the root
feed the people
this much i, chen, have heard yo el rey
yang^ nourish
chih~ 5 ma set out hemp
chung^ mi’en® cotton
t’ung® all together
iv there are functions
rats’ gnaws, and bird’s pecks litigations
pine rat and oak cat, squirrel to you
sparrow, hemp~bird, rats’ gnaws and tit~h~rns
rush to law without cause
tie knots into ruin of property
fei (four), waste time, flounder in business
the organization is functional
and to maintain a hqmdity
begm at the precinct level
dripping with sympathy to fan up contentions
good luck as a door that is sealed
nor scr~pe iron off the point of a needle
there can be equity in plowing and weeding
when men of war know the odes
esteem samty in curricula
you cannot leave out the classics
prey on the people because they have no solid principles
and of taosers, chu says
concerned neither with heaven, earth
or with anything on the square
but wholly subjective, for the dragon moamng
the screaming tiger, mercury, pills, pharmacopia
and the bhud rot that floaters eat
without maintaining their homesteads
hence the learned kedson’s remarks
and don’t believe papists merely because they
helped with the calendar
odysseus’ old ma missed his conversation
nestor “too mteuigent to prevaricate ”
unsifted hot words, at first merely to flatter
as an ammal his eye eating light
or run to rat holes
laws must be for the general good
for the people’s uprightness
their moral uprightness
ch’ung~ venerate
black out the eroders, hsieh~
venerate honest men
the great balance is not made in a day
nor for one holiday only
the business of relatives is fihality
a gentleman’s job is his sincerity
build pen yeh
the family profession
it will bring luck out of the air
if you mind your own business they (the phomes)
wiu fade out before they have to be druv
w~ng that man’s phauic heart is from heaven
a clear spring of rightness
greed turns it awry
bright gleaming, ming
kuang~ in traverse
need you go so far to bum mccnsc
viii let the laws be made clear
illumine the words of procedure
peace comes of good manners
feng^ su^’s li feng su
intenzione li feng su jang^
the sages of han had a saying
manners are from earth and from water
they arise out of hills and streams
the spirit of air is of the country
men s manners cannot be one
(same, identical)
kung said are classic of heaven
they bind thru the earth
and flow
with recurrence
action, humanitas, equity
ne ultra crepidam
for greater exactness
the tenth is pen yeh
“a developed sk!ll from persistence”
thus mang tzu
(crysippus, simbabwe “the un~good merely dissolve”)
se non fosse ewe
“a share, not a fixed charge”
don’t pester scholars
nor lose life for bad temper
heaven, man, earth, our law as wntten
not outside their natural colour
water, earth and biceps, fas s lu
crusaders’ bows gnawed by gold~lice, (jf\
normandy p~wned
“some of the non~interest~bearmg”
(tcp ’78)
a man’s paradise is his good nature
(khati)
doubled kuang^ nung^
synesius thought myth expedient al kindi the classics
if our intentions were serious
mencken said no longer
han (ix, 1 e mne) beheved in the peoples
different each, different customs
but one root in the equities
one in acumen
with the sun (chih)
under it all
& faith with the word
hius and streams colour the air
vigour, tranquility, not one set of rules
vigour, quietude, are of place
uen ogn of han~time built schools
rode circuit
selected
and even now you can’t huy office in fourstreams
tuan^
cheng”^
the teacher’s job is not
just fiumg paper with detours
nor in dull float (fou^ po~ s)
four tuan, and verity vii
and still men l~st after, try to build on
lopsidedness
phoemx to t’ung tree
a mirrour to flowers, as water is to the moon
“‘bother,” said chu wan rung of sung court
“neither with a man’s politics nor his religion”
“neither with a man’s pohtics nor with heaven”
and plotinus, his bellyache
a great perversion
from plotinus his bellyache
though he still thought god of all men
the body is inside
“”this clean out and that’s all
‘”e basta ”
sd/ chu, the accomplished
re tao talk
thazz all there is to it, prolong the animal spirits
but you folk (v ) will go and beheve ’em
seven get rid of flimsy foundations
our ancestors thought that closed minds
do no good to the empire, nor
ut supra “”scr~ping iron off the point of a needle ”
let a man do a good job at his trade
whence is honesty
whence are good manners
good custom
this is tuan^ cheng^
good living
e basta
there are five relativities state, family and friendship
amicitia
dolt, clear musician, the precise man and the clumsy
there are four books and the 5 relations
fools fall for weapons and poison
you are not all of you idiots
there are a lot of you who will not
fall for this hok~m
but your females hke to bum incense
and buzz round m crowds and processions
(mr bailer ammadverts on the similanties
in all priestcraft
(vide subject “missions” in canto whatever)
buddha ipse is said to have been annoyed with such hoak~m
and as for their argot
for the dialect of their incantations
& the taozers turn out to chase devils
(the papist did help with the calendar
pu
k’o
hsin)
of heaven, earth and of thmgs without shadows
cut the cackle and do not believe ’em
better physical poison than bram wash
hsin~ shu^’s
hai^
the mind at the start had
cheng”^
greed defrauds it
some want more than they can get in a lifetime
2 incarnations in every home
huo~ s s
and you go up hill to seek wooden ones
kuang
kuang
ming saith khaty
ming
tien
t’ang”
hsm^
has
confucians observe the weather
hear thunder
seek to include
bhud man by negation
but their first classic that the heart shd / be straight
the phallos perceive its aim
tinkle, tinkle, two tongues’ no
but down on the word with exactness
against gnashmg of t~~th (upper incisors)
chih, chih~
wo chiy chih?
wo”^ wo ch’o ch’o, paltry yatter
wo4 5 wo4 5 ch’o^ 5 ch’o^“s
paltry yatter
but as chu said, nowt to do with taking hold of anythmg
in the four coigns of the universe
heaven, earth or whatsodam
no handle
no clear kuan^
chao^ kuan^
care for control
but to hve as flowers reflected
as moonhght
free from all possessiveness m affections
but, as chu says, egoistical
as to building temples for the benefit of contractors
or images for the benefit of the gilders
the incense market will benefit
from your wives’ red and green dresses
as they run about mid riffi~raff
acquiring merit by comedy
or by tragedy after fool vows
to release souls with burnt papers
bhudda^~ divine
to be bought with a few bits of silver?
and enraged if his priests do not get it?
but if the scholar wants by one smff to force up
his reputation
or has eye on gram~cut in exchange
agiotage, profit motive
m and out of the yamen, homing in on officials
mediate hand~outs and hand~overs
raise fire~word swish~swash
& not one dot of decency in his conduct
a mere dribble with an ex~mortar~board label
che yang ti jen
a low~flow and a liu~ flow
a rice dog~head pai lui for rum
an tmg made rules and observed them
2 schools for government preparation
classic and govt business
and they were neat as a bird^s beak, his students
and in han time was wen~ weng^
held office in fourstreams
pen
ne ultra crepidam yeh
as dolmetsch or big top
& that scholars read odes
and turn conversation toward justice
hsiu”^ ts’an~ in the home
kuan~ ch’ang~ in office
talk modus
keep mind on the root
abihty as gram in the wheat~ear
estabhsh the homestead
xi teach kids to keep out of mischief
sow to the very corner
most people have sons or brothers
study the ancient king sages
as compass and t~square
to have masters in village schools
to teach ’em classics not hog~wash
&
that the kiang sheng is to be read once a month
to start ’em
(like the ceremonial furrow)
generation being linked to posterity
excellence is from learning
hao hsm~
an abbreviation for
04~s from ignorance, foulness
completeness, focus
or rum, huai, tone four
and if your kids don’t study, that’s your fault
tell ’em don’t bd yourself, and don’t be
in statement, answer, m conversation
not with sissified fussmess (claao~)
always want your own way
let ’em ask before takmg action
that there be no slovenly sloppmess
between goodman & wife
gt is gt little is htde
with friends one is one
2 is 2
not to he out of heedlessness
let alone out of trickery
fitting the tone to their words
as water goes over the miu~wheel
dress ’em in folderols
and feed ’em with dainties
in the end they will sell out the homestead
taxes, for pubhc utihty
a share of a product
people have bodies
ergo they sow and reap
soldiers also have bodies
take care of the body as implement
it is useful
to shield you from floods and rascality
bom of the blue sky and a wild cat
cloud in thunder and ram
basalt, the stone gong
“if,” as yao said “you can keep these two lovelies
in order
you forget the timing of budgets
that is to say you probably don’t even know that
officials exist in time you are fairly unconscious
hsiang 1 hsiang
but in muddle and incomprehension 14 5
the contemplation of outlay
hsiao’~’
tsou (four) memorial
the k’ao ch’eng is according to harvest
the tax as a share of something produced
you can waste more on tips and w~ngles
(thiers a progress from talleyrand
less bram and more morals)
panurgia^ sophia
what will not do
are distinguished by what they will not —
cannibals wd/ resist canneries. ersatz
a given state of enhghtenment, scienza
xiv
thru the ten voices of the tradition
the land has been ploughed
t’len^ ti”^
& there have been taxes in kind, and by (hang”~) measure
this is important
as to the scope of such taxes
all courts have levied them
the right pattern of levy is yang’^ cheng^
id est for use
not a fountain of folderols
for top poppinjays
wranglings won t get you out of it
high sc low, top & under
incorporate
& one body
the ups are not malevolent
you might consider their comphcations
dyk~s for flood~water
someone must build ’em
must plan ’em
by the ten mouths of the tradition
have peace
meamng get rid of cnminahty catch ’em^
ancestral spring making breed, a pattern
yong (2 2 3)
“12 inches, gmnea an inch^” said elkin mathews
in regard to courtney s review
the state is corporate
as with pulse in its body
& with chou rite at the root of it
the root is thru all of it
a tone in all public teaching
this is not a work of fiction
nor yet of one man
the six kinds of action, filial, reciprocal
sincerity from of old until now
holding together
not shallow in verbal usage
nor in dissociations
shallow prides, feeble dissociations
and spend their time slantmg rumours
keep things off center slander and blabber~mouth
rail, scold and ructions, manesco
and the whole family suffers
the whole tribe is from one man’s body
what other way can you think of it>
the surname, and the 9 arts
the father’s word is compassion
the son’s, filiality
the brother’s word mutuality
the younger’s word deference
small birds sing in chorus
harmony is in the proportion of branches
as clarity (chao^)
compassion, tree’s root and water~spring
the state order, inside a boundary
law reciprocity
what is statute save reaprocityj~
one village m order
one valley wiu reach the four seas
chfen, yo el key, wish you to think of this edict
4
having heard that provisions are the root of the people
(logistica)
nung
sang
to sprout in season
and have trees for your silk~worms
one big chap not plow
one female not weave
can mean shortage
from of old the sovereign likes plowing
& the empress tends trees with reverence
nor shrink from the heat of labour
an omen
the plan is in nature
rooted
coming from earth, times (ch’ang~) respected
their powers convergmg
(chu four assemble
there is a must at the root of it
not one man’s mere power
thru high~low, parch and dampness
high, dry for pamcled millet
damp, low for rice (non~glutinous) and paddy
wu® mu ch’i® ymg® pei^ h~
(interest)
not for a quick buck at high interest
the legal rate does not exhaust things
(byzance did better)
don’t burn to abandon production and go into trading
dig up root to chase branches
vide michelet & ambrose “de tobia”
the rate m byzance was lower
as can continuous far
[que ga dome)
estabhshed that everybody got some education
and you had literate confucians
m the burocracy
focus of men of ability solidified our good customs
shut out graceful bigots
and moderate thundering phalloi
(this is a mistranslation)
strong, weak, to one cooperation
our sage forebear examined to
stimulate anagogico
and more especially magmfied schools —
everything that wd/ bring up esprit de corps
tramed his officers not to slant government
and to be ready for anything
i st/ the basic m his own practice
then village usage
to see what style for the casting
fihahry and fratermty are the root
talents to be considered as branches
precise terminology is the first implement
dish and container
after that the 9 arts
and study the classic books
the straight history
all of it candid
be friends with straight officers
chiao^ communicate
they are your commumcations
a hasty chirrp may raise ruin
you, soldiers, civihans
are not headed to be professors
the basis is man
and the rectification of officers
but the four tuan
are from nature
jen, 1, h, chih
not from descriptions in the school house
they are the scholar’s job
the gentleman’s and the officer’s
there is worship in plowing
and equity m the weeding hoe
a field marshal can be literate
might we see it again in our day^
au i want is a generous spirit m customs
ist/ honest man’s heart demands sane curricula
(no, that is not textual)
let him ~n~lyze the trick programs
and fake foundations
the fu jen receives heaven, earth, middle
and grows
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